Celebrities are born very early. The Book of Rites: "Hire celebrities to be virtuous." [Shu]: "A famous person is a person who is pure in virtue, well-known in Taoism, and the king is not a minister and lives in seclusion." In the Han Dynasty, the inspection system was implemented, and officials were recommended and selected by "the choice of rural sages", flaunting the standards of moral behavior. "Recommend and explore, we must use reputation, so anyone who can name it must go all out." (Zhao Yi's Notes on the Twenty-two Histories, Volume 5, Celebrating the Famous Festival of the Eastern Han Dynasty) With the so-called "Qingyi", it won the praise of Qingyi and gained social reputation. It is a ladder for entering the body and a shortcut for being an official, so the wind of good reputation prevailed and a large number of celebrities came forth in large numbers. There are many people who seek fame and reputation, and pseudonyms who "steal a false name" have become companions, emerging one after another. ?

During the Sui and Tang Dynasties, the imperial examination system was mainly implemented, but the methods of inspection, recommendation and collection were always complementary. The rulers of the Qing dynasty were even more inclusive. For example, filial piety in the Qing Dynasty and virtuous founders in the Han Dynasty merged into the founder of filial piety. In the first year of Yongzheng (1723), local institutions at all levels were ordered to recommend and give six products for standby. After that, every time the emperor ascended the throne, he recommended it. In the Han Dynasty, senior officials of the central and local governments could directly "recruit" celebrities as officials, and in the Qing Dynasty, they often did so. Zhuang Shaoguang in The Scholars is the "monarch" who should be recruited. The temporary system was established in Han Dynasty, and after Song Gaozong, it was also established in Qing Dynasty. In the eighteenth year of Kangxi (1679) and the first year of Qianlong (1736), Hongbo was held twice to win over celebrities. In the first year of Qianlong, Wu recommended himself and wrote this experience into Du Fu. Even in the same imperial examination system, there are some names with recommendation factors, such as Gong Ju, Jingming Hangxiu and Youxing. Kuang studied politics in Wenzhou and Ma Er studied Taoism. Wan Zhongshu said enviously, "This trip to Beijing is a shortcut to fame." It can be seen that even in the Qing Dynasty, when stereotyped writing was practiced, the road of choosing scholars by name never stopped, which provided a ladder for all kinds of celebrities and stimulated and induced all kinds of fake celebrities. One by one, they put on airs, called friends to introduce others, tried to create a false reputation, and sought "different names" along the "shortcut to the south" of celebrities, and the highest ones could rise to the top. Wu described a bunch of pseudonyms: Huzhou Lake celebrities whose staple food is Lou San and Lou Si, Hangzhou West Lake celebrities with Zhao Xuezhai as the banner, and Nanjing Mochou Lake celebrities with Du as the class leader ... The author exposed their elegant appearance and laughed at their vulgarity and boredom, indicating that they are not real celebrities. ?

The pedigree of the true celebrities admired by Wu can be traced back to the celebrities in Wei and Jin Dynasties, and its ideological origin can be traced back to Laozi, Zhuangzi and Taoism. ?

Mr. Zhang Dainian said: "Taoism is the study of hermits." (The Complete Works of Zhang Dainian, Volume 6, page 499) The practical function of Taoist thought is to teach people to get rid of the consideration of fame and fortune and achieve an indifferent and quiet spiritual realm, which provides an anxious look for scholars who are dissatisfied or unwilling to cooperate with the rulers. The "nature" that Taoism yearns for is a realm of super-utility. It is believed that if people can transcend the gains and losses of interests, then people can maintain the freedom of personality, not be enslaved by foreign things, watch the war in wonderful doors, get rid of everything, and gain spiritual freedom and pleasure on the basis of detachment. Because of this, they deny the utility of life and abandon everything that is valued by the secular like rotten mice, such as fame and fortune. This is derived from nature, with seclusion as a sign of giving up utilitarian pursuit, in order to escape Xuanmian as a teacher (such as Boyi, etc. This Taoist attitude towards life is often a spiritual adjustment and supplement for Confucian scholars after China's entry into WTO, but it is a basic pursuit of spiritual freedom for celebrities. ?

With the great social changes at the end of Han Dynasty, the exclusive position of Confucianism in Wei and Jin Dynasties was shaken, and the individual personality consciousness of scholars was awakened. The will of Laozi and Zhuangzi Taoism to return to its true self, to conform to all things from the outside to the inside, and to be at ease, is very suitable for the spiritual needs of literati to pursue individual freedom, including the habit of feasting and talking, the prosperity of mountains and rivers, the interest of literature and art, the art of health preservation and the wild interest. As for Ruan Ji and Ji Kang, they gave full play to Laozi and Zhuangzi's thought of advocating nature to oppose the famous religion, and "pointed out that the ceremony was vulgar and high" (The Scholars in the Book of Jin). The seven sages of the bamboo forest, marked by them, are sought after by fashion and become the ethos. Since then, Wei-Jin demeanor has become a style admired by scholars who are unwilling to follow the rules and are completely bound by Confucian discipline and order. Such celebrities have their own people, some of whom are rebellious, opposed to the shackles of feudalism and have progressive ideas. They inherited each other and became an integral part of the democratic tradition in feudal times. A Dream of Red Mansions lists the names of some such figures for the second time. In addition to the legendary master Xu You, Tao Qian, Ruan Ji, Ji Kang and other Wei and Jin celebrities are among them. Ni Zan, Tang Yin and Zhu Yunming have been cited recently. These are romantic figures who abandon etiquette and love others. Cao Xueqin clearly distinguished them from Confucian orthodox figures such as Confucius, Mencius and Zhu Cheng, saying that if they were born in the upper class, they would become "Yi Shi Gao Ren" and "spoony species". If they were born in the lower class, they would never be "driven by mediocrity". In a word, they are prodigals or rebels who do not follow the feudal right path. In Cao Xueqin's view, "bohemian" Jia Baoyu is one of them, and he calls himself Ruan Ji, which is actually a member of this rebellious tradition. Coincidentally, Wu, a little earlier than Cao Xueqin, praised Ruan Ji, Ji Kang and other Wei and Jin celebrities, and often compared himself with Ruan Ji or expressed his admiration for Ruan Ji. When he moved to Nanjing, he compared himself to "Ruan Ji crying poor and crazy." ("Moving Home") Moved into Qinhuai Shuige to celebrate friends, wrote down the words "Buy Pits and Ponds" and said, "I will hide, call Ruan Ji Ji Ji Kang, put on green fruits and get drunk." When I was associated with Wu Mengquan (the prototype of Dr. Yu), I thought of Ruan Infantry, "pretending to be crazy and selling stupid infantry." (See Wu Mengquan's Collection of Warm Hearts Cottage) Until one or two years before his death, when he wrote about the Phoenix Tower in Jinling, he still thought: "The Phoenix Tower is named after Li Bai's poem" and "There is a tomb of Ruan Ji under the stage", and he took yearning for these two "wine stars" as the theme of the whole poem: "After two drinks, later generations were moved by it." It can be said that I have been impressed by my fist all my life. The influence of Wei-Jin demeanor permeates his personality and works, especially the images of Du Fu and other strange people who take him as the prototype. ?

One of the realms of Taoist ideal personality is to have some transcendental qualities and characteristics different from secular people. Celebrities who pursue independent personality don't want to be confused and drowned in mediocrity. From the celebrities in Han and Jin dynasties, a concept was formed: those who are famous must have different careers. Therefore, celebrities' pursuit of fame is often accompanied by the pursuit of strangeness, and they strive to transcend the secular with uniqueness. Therefore, it has become a tradition of celebrities to innovate and admire strange people. Inheriting this tradition, Wu also called Du, a real celebrity and a person with similar temperament, a strange man. Chi Hengshan said: "Shao Qing is a rare man in ancient and modern times." Where is Pinocchio? First of all, he despises trivial worldly affairs, external fame and fortune, emphasizes transcendental style and internal talent, shows his interest in any position, and embodies the awakening and pursuit of individual personality. ?

Wu described the sentence "All the money is gone" as Du's "peaceful residence". He is lofty and free from vulgarity, leaving things behind, and holding a detached and natural attitude towards money. At all times and in all countries, people criticized him for being "unknown" when giving alms to others. In fact, where are the sages of those people or not? What does Du care about? He sends money like dirt, whoever wants it takes it, and there is no need to examine whether there is virtue! He embodies the generosity and detachment of a celebrity who never tires of watching it. He doesn't depend on wealth, nor does he care about poverty. After all his wealth was gone, he was indifferent and satisfied with his friends from the mountains and rivers. This is a kind of transcendence and freedom that is not bound by external things, which conforms to the realm of life pursued by Taoism. He injected more free thinking elements of personality liberation into the expression form of Wei and Jin dynasties, and blew into the fresh wind between Ming and Qing dynasties. Most teachers of the law regard recommendation and recruitment as the highest honor, but he resolutely rejected the recommendation and recruitment of Governor Li on the grounds that "deer herding is accustomed to weeds." After trying his best to quit "Jue", he said happily that he would "do his own thing with peace of mind" from now on-this can be regarded as Du's declaration of pursuing spiritual freedom. Because of this, he not only got rid of the shackles of money and customs, but also broke through the cage of stereotyped writing, and was keen to experience his real life in a carefree life realm. His wife asked him why he pretended to be ill and refused to be an official. He said, "You are so stupid! There is such a fun place as Nanjing. Leave me at home and accompany you out to enjoy flowers and wine in spring and autumn. Why did you send me to Beijing? " However, if you want to "do your own thing" in Nanjing, you must have the courage to despise etiquette and law and oppose bad customs. When he visited Yao Yuan, he "held the lady's hand", laughed in front of people watching from both sides, and then walked ecstatically for more than a mile. At that time, it was really a shocking move with obvious challenges. His outrageous behavior violated the long-standing principles and norms of that era, mocked the common belief of the people and deviated from the "never-so" lifestyle. How dare you? Try it boldly! He dared to challenge some feudal authorities and customs and showed his deviant courage. When Zhu's Classic Annotation was set as the standard answer, he dared to stand up and say that Zhu's Classic Annotation alone was "rough". He wrote a poem "On Poetry" and dared to fight with Zhu. Zhu's Biography of Poems says that Qin Yan is a self-narrative word of a slut. He retorted that Shi Qinyan was just a couple walking together, not a slut. This is not in pursuit of a small academic victory, but in refuting the dogma of Neo-Confucianism, defending one's actions and expressing one's life beliefs. His interpretation of "female-eyed cock" declared a life realm of abandoning fame, wealth and happiness. He respects not only his own personality, but also the personality of others. When he first moved to Qinhuai River House, there was a very free atmosphere when he got together with relatives and friends: "When you open the window of the River House, all the guests will sit in groups of three or five, or watch the water by the railing, or sip tea and chat, or read according to the case, or sit on their feet as appropriate." While respecting the personality of others, it is also quite equal to treat people with things. He "doesn't like being called his master" and doesn't pretend to be the master. He personally served Lou Huan Wen as an ancestor. Usually, "Monks, Taoists, artisans, and hanako are all astrologers." His view of women is also more liberal, and he is not satisfied with the rampant phenomenon of concubinage. Shen Qiongzhi refused to be a concubine and fled to Nanjing to make a living. Zhuang called her "strange" and also called her "strange", both of which were suspicious and puzzling. Du Shao Qing also called her a "strange guest", but thought it was "extremely respectable". It can be seen that it was not out of pity, but out of respect. Praise her is not her beauty and talent, but her rebellious spirit of contempt for wealth and luxury, fear of power and refusal to be played. It's really "appreciate each other". We are bosom friends when we introduce each other, which shows that the hearts of strangers are connected. ?

Du Fu is full of cynical feelings while pursuing transcendental and refined style. He is free and easy on the surface, but sad and depressed inside. Therefore, his willfulness has a crazy color, revealing inner anger and pain, showing the "crazy" characteristics of excitement to anger and cynicism. This makes his celebrity demeanor have a profound side, with the rebellious connotation of dissatisfaction with feudal darkness. "Madness" is an explosive form of strong dissatisfaction in a depressed state, and it is a spouting outlet. Like the author himself, he was "jealous of the literati as enemies" and was filled with indignation. When he mentioned the scholars in the county, he called them slaves. Zangcha talked to him about the benefits of career promotion, and he scolded him: "You punk, filthy and shameless!" " People hope to find a good way to move their ancestral graves for their children and grandchildren. He suddenly said, "Those who want to move their graves will be executed immediately according to the law that their descendants murdered their ancestors!" " All these show his "crazy" face. In the thirty-third review of Woxian Caotang, he said that he was "crazy in his youth" and summed up his characteristics with the word "crazy", which was very insightful. ?

In real life, Wu also compares himself to Ruan Ji who is "crazy" and "putting on airs". His relatives and friends said that he was "always screaming drunk", that he was "crazy and stupid" and that he was "hopelessly crazy" (Li See Qiu Han's Research Materials for Scholars), and they were not afraid to be "crazy" for him. It is no accident that Cao Xueqin also called his beloved Jia Baoyu "stupid as crazy". Socially speaking, due to the germination of capitalism and the prosperity of urban economy in Ming and Qing Dynasties, the world of literati's activities expanded, their horizons broadened and their thoughts became more active. There are more talented people and prodigals who are unwilling to be bound by feudalism, and some of them are very rebellious. Tang Yin and Zhu Yunming mentioned by Cao Xueqin, together with Wen Zhiming and Xu Zhenqing, are called "four gifted scholars in Wuzhong" and are regarded as "wild and uninhibited". Ni Zan and Xu Weihe are both good at literature and painting. They cherish their own personality and true temperament, are detached and refined, and despise power. Ni Zan claimed to be "Ni Yu" and was killed because he didn't want to paint for the rich. Xu Wei was regarded as a madman, but the bureaucrats in power begged him but couldn't get a word. Zheng Banqiao said that he was "too crazy to join the WTO" ("self-imposed"), and he also refused to paint and write for "people who enjoy themselves". Their calligraphy and painting art "is not bound by predecessors, and has a unique way" (essays selected by Song Dynasty), showing unique creative personality and original talent. At that time, Zheng Banqiao was compared to Ruan Ji (Zheng Zhu's Biography of Zheng Xie). These people constitute the "madman" pedigree of "opposing reason with emotion" in Ming and Qing Dynasties. They made a big step forward compared with the celebrities in Wei and Jin Dynasties, and added new contents to the tradition of celebrities in China. ?

In addition to Du, at the end of the novel, he also wrote "Four Wonders of the Market". They are brilliant, but they are despised by the world because of their humble position, so they are crazy. Among them, Ji Yinian, a street calligrapher, has quite the projection of Xu Wei and Zheng Banqiao mentioned above: Ji Yinian is willful and writes "refusing to learn ancient posts, but creating his own style and writing with a pen"; He is unkempt and looks down on the rich. Let him write to see his happiness. "If he doesn't want to let you be a prince and give him a lot of money, he won't watch it." When Taigong Shi asked him to write, he tilted his face and scolded, "Who are you and want me to write?" ! I am not greedy for your money, your power or your light. How dare you let me write! "This arrogance is a twisted rebellious character. As literary models, Du and Jia Baoyu's madness respectively summed up more new qualities of the times in different degrees, and showed some new characters that were incongruous with the social environment and puzzled ordinary people. Until the May 4th Movement, Lu Xun called Diary of a Madman an important work that marked the birth of new literature, and still regarded "madness" as the most prominent feature that was not tolerated by society. This is probably not accidental. ?

When Zhuang Shaoguang, a true Confucian, received the call, he immediately went to Beijing. He consciously realized, "We are different from living in seclusion in the mountains. Since I was called by order, I can't be proud of the ceremony. " Later, it was proved that "I can't do it" was to fulfill the great festival of Confucian origin before resigning and returning to China; Even so, you need the emperor's "permission to return to the mountain" to start. Du Shaoqing, a real celebrity, is different. He didn't include himself in the "Ceremony of the Lord and the Minister", claiming that "deer's nature is used to weeds". In order to "do his own thing with peace of mind", he pretended to be ill and refused to go at all on charges of deceiving the monarch. Since then, even the scholar's identity has been abandoned, and he no longer takes part in various imperial examinations, disdains stereotyped writing and fame, does not keep his ancestral career, deviates from the life path set for him by the royal family and the feudal class, and is regarded by Gao Hanlin as "the first scum of Du family". If the sage's two feet are still standing within the walls of Confucian tradition, then the strange man has crossed the threshold of Confucian tradition with one foot, showing a heretical tendency incompatible with the feudal environment. If the activities of sages do not touch the secular world too much, then the rebellion of strange people will more or less alienate Germany and disintegrate the feudal order, so it is often tolerated by emperors and literati. Gao Hanlin discovered a plague patient and immediately sounded the alarm to the society, warning young people not to learn from Du Yi forever! I can't wait to get rid of this curse. However, as Chi Hengshan said: Gao Hanlin "clearly scolded Shao Qing, and didn't want to add a lot of identity to Shao Qing"-which proved from the opposite side that these rebels had stung the nerves of the feudal class, at least deviating from the feudal norms in their attitude towards life. However, Du's political ideal is still Confucianism's benevolence, righteousness, propriety and music, and his ethics are constantly tearing at the umbilical cord of Confucianism. He still took Zhuang Shaoguang, Chi Hengshan and Dr. Yu as the spiritual ancestors of political ethics and actively participated in the ceremony of offering sacrifices to Taibo. In the positive image group of Confucians, the political ideal of true Confucians and the detachment of true celebrities complement each other. True celebrities rely on the political beliefs of Confucianism, while true Confucians absorb the detachment of celebrities, which makes them elegant and diluted. In a sense, the characters in the novel reflect the complementary and coordinated development trend of Confucianism and Taoism in China traditional culture. ?

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Four?

Wang Mian's "hidden full text" image is because he embodies the author's ideal, which is the product of the combination of Confucianism and Taoism, and has the spiritual character of a real Confucian and a real celebrity. ?

Wang Mian "asked all universities in astronomy, geography and history before he was twenty years old." The first condition of rational consciousness-extensive knowledge and ability. Only by being well informed and memorizing extensively can he absorb a variety of ideological and cultural nutrients, get rid of the poison of stereotyped writing of "closed wisdom" and become the rational basis for sticking to his "source of writing", because Dr., Zhuang and Du Fu all have the characteristics of learning extensively and memorizing intensively. It seems that this is also an important condition for calling "xian" and "qi". Zhuji county magistrate ordered Zhai comprador to summon Wang Mian, and Wang Mian listened: "How dare I not go if the master sends a ticket for something?" Since the invitation was invited, the original meaning was not to force me. I don't want to go, and the host can forgive me. "Zhai comprador said," what are you talking about? Tickets are handed down, but the posts are handed down. Isn't this unappreciative? " Wang Mian's words contain profound meanings. In his initial comments, Tianmu Qiao Shan said: "Mr. Lao Wei and Shi Zhi still don't understand these words. No wonder the comprador is in a hurry. " Tianmu Qiao Shan explained himself in the "Evaluation": "You call it fighting, you go to work; If you want to see it, don't look. " This is the second part of Mencius Zhang Wan, which typically shows the Confucian Shang Xian Thought and the ideal of sage personality. Mencius believed that the incumbent must learn from the sages. If he has something to discuss, he must visit in person, and he can't grandly call the sage to see himself. Sages, on the other hand, should refuse this call and "be dishonest"-don't serve unscrupulous people as sages. Never "recruit smart people in a bad way." If you want to see a wise man without seeing his way, you still want to enter and close the door. "Wu wrote Wang Mian turned away and was summoned by the magistrate of a county, which is the image expression of this concept of Confucianism. There is not only "don't call, don't go"-don't call, don't go unless it is a summoning ceremony that you should accept; What's more, he would never condescend to listen to the clamor of a "corrupt" county magistrate who abused the king. His refusal and avoidance is precisely the expression of the ideal personality of the saint. ?

Mencius, Gong Sunchouzhang, continued to play this idea: Mencius was supposed to appear before the King of Qi, but he refused to go when he heard that the King of Qi had ordered someone to summon him. Why? -"There must be a promising king and an uninvited minister; If you want to have a plan, do it. It is better to respect morality and music, but not enough. " The ideal relationship between monarch and minister, such as "Tang is to Yi Yin" and "Huan Gong is to Guan Zhong", is "learning how to be a minister first", and both are "afraid to weigh". Is Mencius doing this "disrespectful" to the king? Meng Ziri: "Qi people talk to Wang Yan without meaning ... This is very disrespectful. I dare not confess to Wang Qian, unless I am Yao Shun, I respect the king as well. " After Wu wrote that Wang Mian refused to be called by the magistrate of a county, he also wrote that Zhu Yuanzhang, the prince of Yan, came to visit him and asked for advice modestly. Wang Mian also "spoke with benevolence and righteousness", which was in line with the above Mencius' ideal. But Wang Mian is a "man who can't control Guanzhong". When Zhu Yuanzhang became emperor, he really came to recruit soldiers, but he avoided going to Kuaiji Mountain overnight, which made him live in seclusion more than ordinary sages. People will never forget Wang Mian. He made clothes for Qu Yuan himself, wore a top hat and wide clothes, and pulled a cart with his mother. "He insisted on flogging and singing, playing around in rural towns and lakes, causing rural children to laugh with him in droves, and he didn't care." In this way, the personality of Confucian sages and the charm of celebrities are integrated into the image of Wang Mian. ?

One of the realms of Taoist ideal personality is to return to simplicity and live in harmony with nature (that is, "harmony between man and nature" advocated by Taoism). Wang Mian embodies the harmonious blend of man and nature. The lotus color of the lake near Qiba Lake cultivated his young mind and played an enlightening role in the formation of his philosophy of life and the choice of life path. The scenery around him is exquisite and vivid, full of vitality and charm of returning to nature. Lotus "water drops on the bud and water drops roll around on the lotus leaf" not only makes Wang Mian fall in love with nature, but also embodies Wang Mian's noble personality. Such an ordinary scenery, so natural and elegant, is full of life and affection, full of smart emotions. The image of things is a reflection of people's interest, and this artistic conception shows Wang Mian's interest in life. The picture of harmony between man and nature expresses not only a personality ideal, but also an ideal life realm: to maintain the whole person's purity, independence, self-sufficiency, noble freedom ... both the factors of Lao Zi and Zhuang Zi advocating nature and the factors of complementary coordination between Confucianism and Taoism. ?

The image of Wang Mian represents the author's design of ideal personality. In his novels, he is like the first ray of dawn, and the four strange people in the market are like the beautiful and lamentable sunset. With the personality of "setting up batteries aboveboard", they created a pure land for themselves in the mud. They are so simple and clean that they have enough brightness and high contrast with the crawling of humble Confucianism, the meanness of false Confucianism and the boredom of pseudonyms. They shine back and forth, and also overprint a sense of depth of field and richness. In this way, the author criticizes and liquidates the weaknesses of scholars, and at the same time constantly formulates the ideal personality model of scholars, showing lasting enthusiasm. ?

Taoism is dissatisfied with reality and respects the simple and harmonious social fashion in ancient times. Ruan Ji and other Wei and Jin celebrities also eulogized the harmony between people in ancient society from the perspective of naturalism, and people were to society what fish is to water. Wu also yearns for this kind of interpersonal relationship, and describes some wild elders who are close to Wang Mian's life realm: Qin Lao treats Wang Mian's mother and son and neighbors sincerely, shows simplicity and kindness, and can learn from ancient customs; Niu Raul, who runs a small fragrant wax shop, and Brother Bu, who runs a small rice shop, are kind and sincere. The author wrote the sincere and touching friendship between them, and the warm air touched people's faces ... These all showed the gentle beauty of human feelings, including the yearning and pursuit of simple and simple life interest and simple and honest personality. ?

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Several groups of characters, scenes and superficial plots written in The Scholars seem to be unrelated, but in fact they are all organic sequences. Through the superficial plot and the excavation from the structural framework of praise and criticism, we can find that Wu deeply reflected on the fate of the scribes. Through reflection, he boldly sublated some long-standing dross in the cultural-psychological structure of the scholastic, and vividly revealed the decadent spiritual morality and cultural education of the declining landlord class (including, of course, the criticism of stereotyped imperial examination and Zhu Cheng Neo-Confucianism); At the same time, the valuable factors in the psychological structure of national culture (including Confucianism and victims) were carefully investigated, trying to extract new elements from them to transform the quality of literati and construct new literati. Although his later efforts are limited by history and far beyond our understanding, his great spirit of striving to build a healthy national soul will always be worthy of our reverence. ?

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